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CARRIED ON THIS PAGE: 14:1, al-ʻAzīz al-Ḥamīd closing the verse that says why the Book was sent down; 11:73, ḥamīdun majīd, shared with Name 48 and Name 65; 42:28, al-waliyyu l-ḥamīd, shared with Name 55 as a portion share, each Name taking its own word; 17:44, everything glorifies with His praise, which the meditation quotes; and seven appended in this pass, none of them carried at any other Name — 57:24, the definite al-Ghanī al-Ḥamīd after stinginess and turning away, the frame six of the ten al-Ghanī pairings share; 22:24, the one place al-Ḥamīd stands with no other Name beside it; 41:42, ḥakīmin ḥamīd, the one pairing with ḥakīm, which Name 46 names; 3:188, the root’s only verb, people who love to be praised for what they did not do; 3:144, Muḥammad is not but a messenger, the root in a man’s name; 9:112, al-ḥāmidūn, the servants who praise; and 6:45, al-ḥamdu lillāh at the cutting off of a wrongdoing people. The distinct verse count in Notes on This Edition moves from 471 to 478.
NAMED HERE BUT NOT CARRIED ON THIS PAGE: 2:30, carried at Name 4; 17:79, carried at Name 49; 85:8, carried at Name 50 and Name 81; 41:34, carried at Name 55; 31:26, 35:15, 14:8, 22:64, 60:6, 2:267, 4:131, 31:12 and 64:6, carried at Name 88; 34:6, 17:52, 33:40, 47:2, 48:29, 61:6, 13:13, 7:43, 39:75 and 1:2, all carried at NO Name.
CORRECTED ON THE RECORD, THE COUNT: the entry had no count at all. The sweep for ḥāʼ, mīm and dāl on the Tanzil text returns sixty-eight words in thirteen forms, a loose sweep with any letters between adds nothing, and there are no look-alikes — ḥamīm has no dāl and never enters. Ḥamd forty-three, ḥamīd seventeen, Muḥammad four, and aḥmad, maḥmūd, al-ḥāmidūn and yuḥmadū one each.
CLASSIFIED BY WHAT THE WORD IS SAID OF: all seventeen ḥamīd are of Allah, ten definite and seven indefinite, and all forty-three ḥamd are praise that is His — sixty of the sixty-eight. Eight are said of a creature or of what one is given: Muḥammad four times, aḥmad, the praised station of 17:79, the believers who praise at 9:112, and the verb at 3:188. None carries a different sense. So THE NAME IS NEVER SAID OF A CREATURE, but the root is — in the Prophet’s name ﷺ, and in its one verb, which is a creature wanting praise it has not earned. And in the whole count this root never has Allah as the one who praises; the report on the Ḥadīth page is where that happens (it does not: in ḥamidanī ʻabdī Allah speaks the verb and His servant is the one who praises: corrected in build 179).
PAIRINGS: al-Ghanī ten times, al-ʻAzīz three, majīd, ḥakīm and walī once each, and alone once, at 22:24; six of the ten al-Ghanī pairings follow a refusal — if you disbelieve, whoever is ungrateful, whoever turns away. The page had carried four āyāt, and none of them was the al-Ghanī pairing, the Name standing alone, the verb, or the creature’s face of the root. FOUND / CORRECTED / REMOVED, AS UNVERIFIED: the ref said that the form folds two directions into one word, praised and praiseworthy in Himself, attributing that to the form with no source; it is REPLACED by what was read — aṭ-Ṭabarī at 22:24 parses ḥamīd as faʻīl turned from the passive, praised by His allies among His creation, and as-Saʻdī at 14:8 and 57:24 reads it as the One praiseworthy in essence, Names, attributes and acts and deserving praise for them. The desc said the pairing with al-ʻAzīz means might that is never tyrannous; no source read says so and it is STRUCK AS UNCHECKED. The desc said every prayer closes upon innaka ḥamīdun majīd; all twenty-five records in the six editions that address Allah as innaka ḥamīd are recensions of the blessing on the Prophet ﷺ, and none of them says where it is said, so the claim is STRUCK AS UNCHECKED — and struck in the same build at Name 48, whose Duʻāʼ note also called the blessing the most often recited text carrying that Name, a superlative nothing read can measure. The ref said the path at 14:1 is named for this Name; it is named for al-ʻAzīz and al-Ḥamīd together, as at 34:6, and the one path named for al-Ḥamīd alone is at 22:24, which the page did not carry. The ref gave al-ghaniyyu l-ḥamīd at three places and it stands at five. The ref cited Ṣaḥīḥ Muslim 395a against house form. The Duʻāʼ note called 1:2 the most repeated transmitted text carrying the root in the entire life of the book, which no source measures; it now rests on al-Bukhārī 756, no prayer without the Opening. The Ḥadīth note carried a remark about an earlier form of the page, and the 17:44 note a phrase notes may not carry; both cleared. Name 55’s note on 42:28 still said later in this tranche; cleared.
IN THE STORY: the players drew a bow of sound out of a new oud, and an oud is plucked with a plectrum, not bowed — it now says drew sound; and the narrator said the tone came mostly from the mulberry of the bowl, which states a craft opinion as fact when an oud’s voice owes as much to its soundboard — it now says the tone began with that mulberry.
IN THE MEDITATION: goodness was called unwitnessed and a carved face unseen, and one sentence said of Allah that no century of not being seen was ever possible for Him, which confuses His being praised with His being seen; each is rephrased so that nothing is called unseen and nothing is said of His being seen. Left as figure and not rewritten: the stonemason’s face on the spire, in the poem and the meditation, is an image and not a documented carving.
READ: the Tanzil text word by word for all sixty-eight occurrences, each in its verse. Ibn Fāris, Maqāyīs al-Lughah at ḥ-m-d, IN HIS OWN TEXT, in the islamweb copy of the Maqāyīs, volume two, in both the unpointed and the pointed setting — one word and one origin, the opposite of blame; muḥammad of a man whose praiseworthy qualities are many, with al-Aʻshā’s line and the naming of the Prophet ﷺ; aḥmadtuhu, to find someone praiseworthy; and al-ḥamdah, the sound of a blaze, excluded as ḥ-d-m inverted. Aṭ-Ṭabarī at 11:73, 14:8, 22:24, 41:42, 57:24, 3:188 and 6:45; Ibn Kathīr at 41:42, 3:188 and 9:112 (and at 61:6, which the OPEN line reports: corrected in build 179); as-Saʻdī at 2:267, 14:8, 22:24, 41:42, 57:24, 3:188, 6:45 and 9:112; Ibn ʻĀshūr at 41:42, 3:188 and 61:6 — all in their own texts through the tafsir dataset. Letter by letter with their grade rows: Muslim 395a, 405, 406a, 2777 and 2778; al-Bukhārī 756, 3370, 3667–3668, 4567 and 4568; at-Tirmidhī 3383 and Ibn Mājah 3800. All six editions swept for innaka ḥamīd and for the definite Name outside narrators’ names, which stands only in a quotation of 85:8 and in the enumeration at at-Tirmidhī 3507.
NOT READ: ar-Rāghib, Lisān al-ʻArab and az-Zamakhsharī were not reached for this root, and al-Ghazālī’s al-Maqṣad al-Asnā is still not read in his own text.
OPEN: whether ismuhu aḥmad at 61:6 names a proper name is divided — Ibn Kathīr reads it as the Prophet’s name ﷺ, Ibn ʻĀshūr argues that no one called him Aḥmad and that it is a description — and the verse is named and not carried (the six carry the report in which the Prophet ﷺ says anā Muḥammad wa-anā Aḥmad, at al-Bukhārī 4896, in his tafsīr, and at Muslim 2354a, from Jubayr ibn Muṭʻim, and Ibn ʻĀshūr goes on to take it up from the Muwaṭṭaʼ and the two Ṣaḥīḥs, his answer not read whole: corrected in build 179). Much of the root is carried nowhere: the other three Muḥammad verses, the speech of the people of Paradise at 7:43 and 39:74, and most of the glorifying-with-praise verses; the al-Ghanī pairings at 2:267, 4:131, 22:64, 31:12, 60:6 and 64:6 are carried at Name 88, and 10:10 at Name 74 (the line listed them as carried nowhere, and kept two items its own later records close, the pairing Name 88 gave the tradition and the kind SHARED_LOCI gives 11:73: corrected in build 179).
COHERENCE: 42:28 keeps its portion link to Name 55. 11:73 keeps its links to Names 48 and 65. Al-Bukhārī 3370 is now printed on this Name’s Duʻāʼ page and on Name 48’s with the same source and grade, and SHARED_LOCI gains a reciprocal duʻāʼ link between the two. Muslim 395a keeps its another-portion link to Name 48 (and to Name 65, which carries the same portion identically: corrected in build 179). Name 46’s Study Note named 41:42 as carried at no Name, and now names it as carried here. The meditation’s quotation of 17:44 matches the page word for word.
AFTER NAME 81: 85:8 is now carried at Name 81, and the NAMED line says so.
AFTER NAME 88: the al-Ghanī pairings at 2:267, 4:131, 22:64, 31:12, 60:6 and 64:6 are now carried at Name 88, and the NAMED line says so; Name 88 no longer gives the pairing to the tradition, and gives as-Saʻdī at 35:15 instead. AFTER THE CHAT-END AUDIT OF 1–99: the capitalised runs in the desc and the ref are set in lower case, the words unchanged. ON THE AUTHOR’S LIST, THE KIND ON 11:73: the item in the author’s list said that SHARED_LOCI gives 11:73 the exact kind at Names 48, 56 and 65 though Name 48 prints the whole āyah and the other two a portion. The map was read again for this and no longer says that, if it ever did after Name 65’s pass: Names 56 and 65 are e to each other, which is right, since they print the same portion with the same English, and each is x to Name 48, which is right too, since Name 48 prints the whole verse and a different English. Nothing was decided and nothing changed; the item is closed as already answered.
IN BUILD 179, FROM THE PHASE 2 READING: the note on Muslim 395a says that neither the Qurʼan nor this report has Allah as the one who praises, the verb standing in His speech and the one who praises being His servant, and that Names 48 and 65 carry the majjadanī portion, in the spelling the rest of the book uses. The classifying line, the READ line, the OPEN line and the coherence line are corrected in place above; the OPEN line now names the pairings carried at Name 88 and the speech of the people of Paradise carried at Name 74, and no longer keeps two items its own later records close.
BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: MEDS 56 calls him a young maker, and its def reads Worthy If No Tongue Spoke (A65); 11:73 closes Truly He is Praiseworthy, Glorious (A58).
IN BUILD 207, FROM THE READING OF THE GRADES: Muḥammad Fuʼād ʻAbd al-Bāqī is no longer named as a grader on this page: the row the ḥadīth dataset gives in his name is al-Albānī’s ruling as it is printed with ʻAbd al-Bāqī’s edition of Ibn Mājah, read at Shamela through its page reader, not in print, and the edition gives no verdict of its own beyond quoting az-Zawāʼid; al-Albānī’s grade stands where it stood, and earlier records keep their words.